Genesis 25:28

KJV

And Isaac loved Esau, because he did eat of [his] venison: but Rebekah loved Jacob.

KJV (with Strong's)

And Isaac {H3327} loved {H157} Esau {H6215}, because he did eat {H6310} of his venison {H6718}: but Rebekah {H7259} loved {H157} Jacob {H3290}.

Complete Jewish Bible

Yitz'chak favored 'Esav, because he had a taste for game; Rivkah favored Ya'akov.

Berean Standard Bible

Because Isaac had a taste for wild game, he loved Esau; but Rebekah loved Jacob.

American Standard Version

Now Isaac loved Esau, because he did eat of his venison: and Rebekah loved Jacob.

Commentary

### SUMMARY
Genesis 25:28 profoundly reveals the deep-seated parental favoritism within Isaac and Rebekah's household, succinctly stating Isaac's affection for Esau was contingent on his venison, while Rebekah's love for Jacob is presented without immediate explanation. This stark disparity in affection immediately establishes a foundational dynamic of partiality that will not only shape the individual destinies of their twin sons but also serve as a crucial catalyst for the intense rivalries, deceptions, and familial strife central to the unfolding patriarchal narrative.

### CONTEXT
* **Literary Context:** Genesis 25:28 is strategically placed immediately following the birth of Jacob and Esau and a brief, yet telling, description of their diverging natures and early lives. The preceding verses recount their struggle within Rebekah's womb, prompting her inquiry to the Lord, who prophesies, "Two nations are in your womb, and two manner of people shall be separated from your bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger" [Genesis 25:23](/genesis/25-23 "God's Prophecy about Jacob and Esau"). This divine pronouncement sets the stage for the unfolding drama. Genesis 25:27 further distinguishes them: Esau, a skilled hunter and "man of the field," and Jacob, a "plain man, dwelling in tents." Against this backdrop, verse 28 unveils the clear division of parental affection, laying the emotional and relational groundwork for the profound rivalry and subsequent deceptions that will characterize their family story, most notably Esau's casual selling of his birthright [Genesis 25:29-34](/genesis/25-29-34 "Esau Sells His Birthright") and the elaborate scheme orchestrated by Rebekah and Jacob to secure Isaac's blessing [Genesis 27](/genesis/27 "Jacob Obtains Isaac's Blessing Through Deception").
* **Historical & Cultural Context:** In the ancient Near East, patriarchal societies placed immense importance on the firstborn son, who typically received a double portion of the inheritance and the primary family blessing, signifying leadership and continuity of the lineage. The father's blessing was considered a binding, almost performative, act with lasting spiritual and material implications. Within this context, a father's preference for a son who provided for him, like Esau's hunting for Isaac, was understandable, as it directly contributed to the household's sustenance and prestige. Conversely, a mother's favoritism, while common, could also be a source of tension, especially if it challenged established norms or the father's authority. The practice of endogamy (marrying within the family or tribe) was also crucial for maintaining family identity and property, making internal family dynamics like favoritism particularly impactful on the future of the lineage.
* **Key Themes:** This verse is pivotal in highlighting several key themes within Genesis and the broader biblical narrative. Firstly, it underscores the theme of **human imperfection and sin** even within the chosen covenant line; Isaac and Rebekah's favoritism demonstrates a departure from impartial love, sowing seeds of discord. Secondly, it introduces the theme of **divine sovereignty amidst human action**, as God's plan for Jacob to be the heir (as prophesied in [Genesis 25:23](/genesis/25-23 "God's Prophecy about Jacob and Esau")) unfolds despite, and even through, the flawed human choices and family dysfunction. Thirdly, it sets up the **rivalry between siblings**, a recurring motif in Genesis (Cain and Abel, Isaac and Ishmael) that emphasizes the fallen nature of humanity and the challenges of family relationships. Finally, the verse subtly introduces the theme of **the nature of blessing and inheritance**, which will be central to the subsequent chapters, revealing how human manipulation attempts to secure what God has already purposed.

### EXPOSITION AND ANALYSIS
Genesis 25:28 offers a concise yet powerful insight into the early family dynamics of Isaac and Rebekah, establishing a critical element that will drive much of the subsequent narrative. The verse explicitly states Isaac's affection for Esau was rooted in a tangible benefit, while Rebekah's love for Jacob is presented as a simple fact, highlighting a profound parental partiality within the household.

#### Key Word Analysis
* **loved (Hebrew, _ʼâhab'_):** This primitive root (H157) signifies having affection for, whether sexually or otherwise. In Isaac's case, while it denotes genuine affection, the accompanying "because" clause reveals a love that is conditional, tied to personal gratification. It suggests a preference based on what Esau *did* for Isaac, rather than an unconditional paternal bond. This contrasts subtly with Rebekah's love, which is stated without an immediate, explicit reason, implying a different quality of affection, perhaps more intuitive or aligned with the divine prophecy.
* **venison (Hebrew, _tsayid'_):** Derived from a root meaning "the chase," this word (H6718) refers to game or what is hunted. It also broadly means "food" or "victuals," especially for a journey. In this context, it specifically highlights Esau's skill as a hunter and provider of a desirable delicacy that appealed directly to Isaac's palate. The phrase "because he did eat of his venison" (using H6310, _peh_, meaning "mouth" or "portion," often idiomatically for "to eat") underscores the sensory and personal enjoyment Isaac derived from Esau's provision, making his love for Esau transactional and preferential.

#### Verse Breakdown
* **"And Isaac loved Esau,"**: This initial clause establishes Isaac's clear favoritism. Isaac, the son of promise, himself becomes a figure of human imperfection, demonstrating a partiality that will have far-reaching consequences. His love, while genuine, is not presented as equally distributed or purely unconditional.
* **"because he did eat of [his] venison:"**: This crucial explanatory clause reveals the specific, tangible reason for Isaac's affection. His love for Esau is explicitly linked to Esau's ability to provide the "venison" (hunted game) that Isaac enjoyed. This highlights a love based on personal pleasure and benefit, rather than an inherent appreciation for Esau's character or a recognition of his firstborn status in a purely spiritual sense. It underscores a human, rather than divinely inspired, basis for his preference.
* **"but Rebekah loved Jacob."**: This contrasting clause immediately follows, presenting Rebekah's favoritism for Jacob. Notably, no explicit reason is given for her love in this verse, creating a stark literary contrast with Isaac's stated motivation. This lack of explanation implies a different kind of affection, perhaps one rooted in Jacob's more domestic nature, or, more significantly, in her awareness of the divine prophecy that "the elder shall serve the younger" [Genesis 25:23](/genesis/25-23 "God's Prophecy about Jacob and Esau"), which she would later seek to fulfill through human means. This dual partiality sets the stage for profound family conflict and deception.

#### Literary Devices
The verse effectively employs **Contrast** to highlight the differing parental affections and their underlying motivations. Isaac's love for Esau, explicitly tied to the enjoyment of venison, stands in stark opposition to Rebekah's love for Jacob, for which no immediate reason is given, suggesting a more intrinsic or perhaps divinely-informed preference. This contrast immediately establishes the central tension of the family narrative. Furthermore, the verse functions as powerful **Foreshadowing**. This seemingly simple statement of parental preference subtly but powerfully hints at the future conflicts, deceptions, and familial strife that will define the lives of Jacob and Esau, culminating in the struggle over the birthright and blessing. It also uses **Characterization** to reveal the inherent biases and human flaws of the patriarchs and matriarchs, demonstrating that even those chosen by God are deeply imperfect. Finally, there is an element of **Irony**, as God's sovereign choice of Jacob (revealed in [Genesis 25:23](/genesis/25-23 "God's Prophecy about Jacob and Esau")) is seemingly at odds with the human preferences expressed by the parents, yet God's plan ultimately unfolds through these very human imperfections.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 25:28 serves as a profound theological statement on the nature of human imperfection and divine sovereignty. It starkly illustrates that even within the lineage chosen by God to carry His covenant promises, human sin, partiality, and flawed family dynamics are deeply present. Isaac's conditional love for Esau, rooted in personal gratification, and Rebekah's unexplained favoritism for Jacob, underscore that God works through imperfect people and circumstances, not because He condones their sin, but because His purposes transcend human weakness. This verse highlights the destructive power of favoritism, sowing seeds of division and resentment that can lead to long-lasting negative consequences within a family and beyond, yet it simultaneously affirms God's ability to achieve His redemptive plan despite, and sometimes even by means of, human failings.

* [Deuteronomy 21:15-17](/deuteronomy/21-15-17 "Laws Regarding the Firstborn Son"): This passage outlines laws against showing partiality to the son of a beloved wife over the firstborn son of a hated wife, even if the latter is the true firstborn. While Esau was the firstborn, the principle of the dangers of parental partiality is clearly articulated in the Law, reflecting God's disapproval of such favoritism.
* [Proverbs 28:21](/proverbs/28-21 "Partiality is Not Good"): "To have respect of persons is not good: for for a piece of bread that man will transgress." This proverb directly condemns showing partiality, reinforcing the negative consequences of such behavior, which Genesis 25:28 exemplifies.
* [James 2:9](/james/2-9 "Showing Partiality is Sin"): "But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors." This New Testament verse unequivocally states that showing partiality is a sin, providing a clear theological condemnation of the kind of favoritism depicted in Isaac and Rebekah's household.

### REFLECTION AND APPLICATION
Genesis 25:28 serves as a timeless cautionary tale against the perils of parental favoritism and, by extension, any form of partiality in our relationships. Such partiality, whether based on personal preference, perceived talent, or tangible benefits received, inevitably fosters division, resentment, and insecurity among those affected, creating deep wounds that can persist for generations. It underscores the vital importance of cultivating impartial love and affirmation for all individuals in our care—be they children, siblings, friends, or congregants—recognizing their unique value and strengths without creating a hierarchy of affection. The narrative also offers a sobering reminder that even in the most foundational relationships, human sin and bias can manifest, yet God's overarching purposes can still prevail amidst such imperfections. This calls us to examine our own hearts for unconscious biases and to actively seek to love others with the unconditional, equitable love that God demonstrates, fostering unity and valuing each person as uniquely created in His image.

#### Questions for Reflection
* **In what ways might I, or those around me, subtly or overtly show favoritism, and what might be the underlying motivations for such partiality?**
* **How can I cultivate a more impartial and unconditional love for others, especially within my family or community, recognizing and affirming each person's unique worth?**
* **What are the potential long-term consequences of favoritism, both for the favored and the unfavored, as illustrated in the biblical narrative and perhaps in contemporary experience?**
* **How does understanding God's sovereignty amidst human imperfection in this passage encourage me in my own struggles with personal flaws or the imperfections of others?**

### FAQ

**Why did Isaac favor Esau, and Rebekah favor Jacob?**

Answer: Isaac's favoritism for Esau is explicitly stated as being "because he did eat of [his] venison," indicating his love was tied to Esau's skill as a hunter and provider of a desirable delicacy that appealed to Isaac's palate. Rebekah's reason for favoring Jacob is not explicitly stated in this verse, but the broader biblical narrative suggests it may have been due to his more domestic nature, or, more significantly, her awareness of God's prophecy delivered before their birth that "the elder shall serve the younger" [Genesis 25:23](/genesis/25-23 "God's Prophecy about Jacob and Esau").

**Does this verse imply God approves of favoritism?**

Answer: No, the Bible consistently presents favoritism as a negative trait, leading to jealousy, strife, and injustice. This verse merely *describes* the reality of parental partiality within Isaac's family, not *prescribes* it as a godly behavior. The subsequent narrative clearly illustrates the destructive consequences of this favoritism, demonstrating its negative impact on the family and the challenges it posed to God's unfolding plan. God's character is one of impartiality, as seen in passages like [Romans 2:11](/romans/2-11 "God Shows No Partiality").

**How does this favoritism relate to God's choice of Jacob over Esau?**

Answer: While God had already declared before their birth that "the elder shall serve the younger" [Genesis 25:23](/genesis/25-23 "God's Prophecy about Jacob and Esau"), the parental favoritism described in Genesis 25:28 is a human failing, not a divine directive. God's choice of Jacob was based on His sovereign will and purpose, not on Jacob being inherently more deserving or on the parents' partiality. The human actions, though sinful and driven by personal biases, ultimately served (unwittingly) to advance God's preordained plan, demonstrating His ability to work through imperfect human instruments to accomplish His perfect will.

### CHRIST-CENTERED FULFILLMENT
The familial dysfunction and partiality described in [Genesis 25:28](/genesis/25-28 "Isaac and Rebekah's Favoritism"), while a stark depiction of human sin and its consequences, ultimately serve to highlight the perfect, impartial love of God revealed in Christ. Unlike Isaac's conditional love for Esau, based on personal gratification and preference for "venison," God's love for humanity, demonstrated through the ultimate sacrifice of His Son, is unconditional, boundless, and extends to all who believe, without favoritism or partiality [Romans 2:11](/romans/2-11 "God Shows No Partiality"). The flawed lineage of Jacob, chosen despite human failings and manipulation, ultimately leads to the birth of Jesus Christ, who is the true and ultimate inheritor of all blessings, not through deception or human preference, but through divine right, perfect obedience, and His atoning work on the cross. In Christ, the old divisions and partialities are broken down, as He himself is "our peace, who hath made both one, and hath broken down the middle wall of partition between us" [Ephesians 2:14](/ephesians/2-14 "Christ Our Peace"). Through Him, a new covenant is established where all who are "in Christ" become heirs of God's promises, not by birthright or human merit, but by grace through faith, uniting Jew and Gentile into one body [Galatians 3:28-29](/galatians/3-28-29 "No Distinction in Christ, Heirs of the Promise"). Thus, the human brokenness of Genesis 25:28 points forward to the perfect, unifying, and impartial love of God fully manifested in Jesus Christ.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 27:19

And Jacob said unto his father, I [am] Esau thy firstborn; I have done according as thou badest me: arise, I pray thee, sit and eat of my venison, that thy soul may bless me.

Genesis 27:4

And make me savoury meat, such as I love, and bring [it] to me, that I may eat; that my soul may bless thee before I die.

Genesis 27:31

And he also had made savoury meat, and brought it unto his father, and said unto his father, Let my father arise, and eat of his son's venison, that thy soul may bless me.

Genesis 27:9

Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savoury meat for thy father, such as he loveth:

Genesis 27:25

And he said, Bring [it] near to me, and I will eat of my son's venison, that my soul may bless thee. And he brought [it] near to him, and he did eat: and he brought him wine, and he drank.

Genesis 27:6

¶ And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,

Genesis 27:7

Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD before my death.